Sixty-Eighth: Losing the Way

夜失道，以北斗建為正，以四時定之，然後知四方之路矣。如本路，則放老馬以從之。

When marching at night and losing direction, one can use the direction indicated by the handle of the Big Dipper (the "Doubing") to correct the orientation. Then, by referring to the seasonal changes in the direction of the Big Dipper's handle, one can determine the cardinal directions accurately. Thus, the paths of east, west, north, and south can be clearly identified. If the route being taken is the same as the one taken before, then release an experienced old horse in front, allowing the group to follow it.

旗幟者，軍中之標表也。以門旗為首，竿上置金銅珠，大纛深紅八幅，樹大將牙帳前，鼓坐其下，五方旗各按方面。將有事旗戰陣，大將齋戒，潔心凈服，俟天清星皎，中營立壇，率諸將校宣祝文，隨方面祭之。

The flag is used by the entire army to indicate identity and transmit commands. Among all the flags, the "menqi" (gate flag) comes first, with a golden copper jewel at the top of its pole. The "datuo" (great banner) is made of eight deep red silk panels sewn together and is erected in front of the general's tent, with the war drum placed beneath it. The "five directional flags" in the colors of blue, red, yellow, white, and black are arranged according to the directions they represent. Before using the flags to command the formation in battle, the general must first undergo a period of purification, clear his mind, and wear clean clothes. He waits until the sky is clear and the stars are bright, then builds an altar in the central camp, leads the various officers in reciting the incantation, and offers sacrifices separately according to the directions associated with each flag.

大將之行，先以五色旗導引之。沖向方位：甲乙日青旗，丙丁日紅旗，戊己日黃旗，庚辛日白旗，壬癸日黑旗〈五方旗所向在後〉。或前後林藪險隘，下斧釒瞿斫伐開道，舉青旗。前有山峽高峰深溪，無避賊寇處，復風火相逼，即抽兵要逐風燒草以避賊，舉紅旗。前遇敵列陣，即排列輜重，引兵結陣，擇高勝地守隘以拒賊，舉白旗。前值山川地濡卑濕，溪澗不平，舉皂旗。前平原大澤，無他患害，舉黃旗。

The commander is about to go out on a military campaign. First, five-colored flags are used to lead the way. The color of the flag depends on the Five Phases associated with the heavenly stem of the day. On days of Jia and Yi, the green flag is raised; on days of Bing and Ding, the red flag is raised; on days of Wu and Ji, the yellow flag is raised; on days of Geng and Xin, the white flag is raised; and on days of Ren and Gui, the black flag is raised. The specific directions associated with each of the five-colored flags are explained in the following text. While advancing, if both the front and the rear are dense forests and difficult terrain, requiring axes and mattocks to clear the way, the green flag is raised. If the front is mountain passes and high peaks, deep streams and impassable valleys, with no place to hide from enemies, and if the wind helps the fire to spread, then troops must be withdrawn to burn the grass in the direction of the wind to avoid the enemy, and the red flag is raised. If the enemy is already in formation ahead, the commander should gather and arrange the supplies, form the troops into a battle formation, and occupy high and dangerous positions to block the pass and resist the enemy, and the white flag is raised. If the terrain ahead is low and damp, with winding streams, the black flag is raised. If the terrain is a plain or a marshland with no other dangers, the yellow flag is raised.

五色牙帳旗，隨天地〈一作氣〉四時雲色舉之。見青雲舉青旗，他皆同此。厭土以青旗，厭火以皂旗，厭金以紅旗，厭水以黃旗，厭木以白旗。厭旌旗之上，文以熊虎者，象其猛也；文以鵾鷄者，象其鬥也；文以日月星辰者，法天文也；文以鬼神雲氣者，如其變也。

The five-colored flags in front of the camp should be raised according to the colors of the clouds in the four seasons, following the heavens and earth (a variant text reads "qi"). If blue clouds are seen, raise a blue flag; the other colors are handled similarly. When using flag colors to suppress the Five Phases energies, the principle of mutual control is applied: to suppress earth energy, use a blue flag (wood controls earth); to suppress fire energy, use a black flag (water controls fire); to suppress metal energy, use a red flag (fire controls metal); to suppress water energy, use a yellow flag (earth controls water); and to suppress wood energy, use a white flag (metal controls wood). As for the patterns on the banners: drawing bears and tigers signifies bravery; drawing pheasants signifies skill in combat; drawing the sun, moon, and stars signifies following celestial patterns; and drawing ghosts, gods, and clouds signifies the unpredictable and mysterious nature of the supernatural.

坐罪人於白旗之下，殺之於黑纛之下也。初得敵人，刳其心以祭旗，塗其血以釁鼓。為我之號者，隨我所主焉。故《春秋傳》曰：晝施旌旗以威其目，夜施火鼓以威其心。是故旗幟之用，大軍之本也。

When judging criminals, they should be made to kneel and sit under a white flag while receiving their sentence; when executing criminals, the execution should take place under a black banner. When capturing an enemy for the first time, their heart should be cut out and used to sacrifice to the flag, and their blood should be painted on the war drum to perform the ritual of 'sacrificing blood to the drum'. All flags serving as our commands and symbols are used according to the intentions of our commander. Therefore, the Spring and Autumn Annals (i.e., the Zuo Zhuan) says: displaying banners and flags by day is to intimidate the enemy with their colors; using firelight and drumbeats at night is to intimidate the enemy with their sounds and lights. From this we can see that the use of flags is indeed the fundamental aspect of commanding a large army.

纛六口，槍二根，以豹尾為，居門旗後。前五方旗，隨所六纛在，營亦在纛後。嚴敬鼓一十二面，居大將前。左右列六纛，下用一十二具旗鼓，前列代金旗隊二百五十口，尚色圖禽，與諸隊同。每一旗五幡，認旗二百五十口，尚色圖禽，與諸隊不同。各因為認，出居隊後，恐卒伍交錯。

The main general's banner and ceremonial equipment include six large banners, two long spears with leopard tails attached as decoration (the character 'decoration' is likely missing after '为'), placed behind the gate banners. The five directional banners are arranged according to the positions of the six large banners; when setting up camp, the five directional banners are also placed behind the banners. Twelve 'strict and respectful drums' are set up in front of the main general's seat. On the left and right, six large banners are arranged, each with twelve sets of banners and drums beneath them. In front, there are two hundred and fifty 'substitute golden banners', each colored according to the color favored by their respective units and featuring the bird emblem of their unit, with all units having the same design; each banner is accompanied by five banners. There are also two hundred and fifty 'identification banners', similarly paying attention to color and bird emblem, but with different designs for each unit—these serve as the unit's own identifying mark, placed behind their respective units when going into battle, to prevent confusion among soldiers.

門旗不得用紅色，嫌亂。大將鼓一百二十五面，恐疑驚敵人用之。甲五分，七千五百領。戰袍四分，五千領。槍十分，一萬二千五百根，縛〈一作傅〉筏。牛肋脾二分，二千五百面；馬軍以圍伐牌一伐，分支。

The banner at the front of the formation must not be red, as it would be confused with the main general's deep red standard, causing confusion in commands. The main general's war drum is set to 125 pieces, to be used when it is necessary to confuse or scare the enemy. The equipment ratio for the entire formation of 12,500 soldiers is as follows: armor accounts for five tenths, totaling 7,500 sets; battle robes account for four tenths, totaling 5,000 sets; long spears account for ten parts, one per soldier, totaling 12,500 spears, with additional straps for binding. Cow ribs and spleen, which are large shields made of cowhide, account for two tenths, totaling 2,500 shields; cavalry use flexible shields for body protection, distributed in batches by unit.

弩二分〈弦三付〉，兵一分，二千五百張。弩七千五百條，弦二十五萬只。箭弓十分〈弦三付〉，矢二十六萬只，一萬三千五百糧，弓二萬七千五百條，弦三十七萬五千。射甲、箭、弓、袋、胡祿並張弓袋，並十分，一萬三千五百副。佩刀八分，一萬口。陌刀二分，三千五百口。二分，三千五百條。馬軍及陌刀，並付以錘鉞斧〈一作為〉四支。

The弩 account for two tenths, with each bow having three sets of strings, totaling two thousand five hundred bows; the弩 strings amount to seven thousand five hundred, and the弩 arrows amount to twenty-five thousand. The bows account for ten parts, with each bow also having three sets of strings, the arrows amount to twenty-six thousand, plus one thousand three hundred and fifty sets of provisions, two thousand seven hundred and fifty bows, and thirty-seven thousand five hundred bow strings. The arrows, bows, arrow bags, and quivers for the armor used in shooting, along with the bow bags, are all provided in ten parts, totaling one thousand three hundred and fifty sets. The佩刀 account for eight tenths, totaling one thousand; the陌刀, used in foot combat, account for two tenths, totaling three thousand five hundred; there is another item accounting for two tenths, totaling three thousand five hundred, though the name of the item is missing in the original text. Cavalry and soldiers wielding陌刀 are all issued with four weapons: hammers, axes, and axes (the character '斧' in one version is '为').

《周禮》六鼓，樂人掌教六鼓，以節樂和軍旅。一曰銅鼓，二曰鐃鼓。凡在軍中，金之制有四。《司馬法》曰：卒長執鐃，兩司馬長執鐸，進軍鳴鐸，退軍鳴鐃。大戰之時，擊鼓以進，擊金以退〈一作止〉。

The "Zhou Li" records the system of "six drums," which are managed and taught by musicians. These six drum methods are used to regulate music and dance, and to coordinate the advance and retreat of military forces. The first is the bronze drum, and the second is the bell drum. In total, there are four categories of metal instruments used in the military. The "Si Ma Fa" states: the company commander holds a bell, and the commander of the two司马 holds a bell. When advancing, the bell is sounded; when retreating, the bell drum is sounded. In the midst of a great battle, the drum is beaten to indicate advance, and the metal bell is sounded to indicate retreat (the character for "retreat" in some editions is "stop," meaning to halt).

三曰■，《周禮》曰：以金■和鼓。四曰鐲，以節鼓。鄭玄曰：鐲，鉦也，軍行鳴之，以節鼓也。五曰鐸，《周禮》曰：以金鐸通鼓。鐸，鈴也。刁斗，按《黃帝大傳》曰：與■尤戰，擊之以警夜也。六曰鉦，《樂志》曰：鉦形如半鐘，旁有小柄，樂師持之以和樂節制。鉦者，進退用之，有征之義也。

The third type, the character in the original text is missing; according to the "Rites of Zhou · Local Officials · Drum Officer," it should be "chun" (a type of bronze instrument). The "Rites of Zhou" says that the chun is used to respond to the sound of the drum. The fourth type is called "zhuo," used to regulate the drum beats. Zheng Xuan's commentary says that zhuo is the same as zheng, which is struck during military campaigns to regulate the speed of the drum beats. The fifth type is called "duo." The "Rites of Zhou" says that the golden duo is used to convey drum commands. Duo is a large bell with a tongue. As for "diao dou," according to the "Yellow Emperor's Great Transmission," it was used by the Yellow Emperor in his battle against Chiyou (the character "Chi" is missing in the original text) to sound at night for guarding and keeping time. The sixth type is called "zheng." The "Music Annals" says that zheng is shaped like half a bell, with a small handle, and is held by the musician to coordinate the rhythm of the music. In the military, zheng is used specifically for issuing commands to advance or retreat, taking the meaning of "campaigning."

黃帝戰蚩尤，吹角，長六尺，聲甚嗚。後有涿鹿之敗，帝問曰：所吹何物？蚩尤曰：角也，吹之則風霧俱集。後以六尺曰角，五尺曰蠡。

It is said that when the Yellow Emperor fought against Chiyou, he blew a horn, which was six feet long and produced a very deep and mournful sound. Later, when Chiyou was defeated in the Battle of ZhuLu, the Yellow Emperor asked him: "What did you blow before?" Chiyou replied: "It was a horn. As soon as I blew it, the wind and mist would gather together." From then on, the horn that was six feet long was called "Jue," and the one that was five feet long was called "Li."

近世列陣，金鼓之外，餘無他聲號。或陣形長為山谷所掩映，慮不能照，宜於陣兩稍為蠡角〈隨牌大小增之〉。值敵攻稍，則吹之為號，中軍吹而應焉。

In modern times, when arranging troops, besides the sound of gongs and drums, there are no other signals or commands. If the formation is stretched out over a long distance and is blocked by mountains or valleys, there is concern that the commands may not be effectively communicated. In such cases, reed pipes and horns should be placed at the two ends of the formation (the 'sides' or 'ends'), with the number of reed pipes and horns adjusted according to the size of the unit. Once an enemy attacks one end, that end should sound the reed pipe or horn as an alarm signal. Upon hearing this, the central command will also sound the horn to respond, indicating that they are aware and will soon provide support.

鼓角者，大將之威德。十萬兵已上，大角二十四具，大鼓六十四面；五萬兵已上，大角一十六具，大鼓四十二面；三萬兵已上，大角八具，大鼓二十四面；一萬兵已上，大角六具，大鼓一十四面。或深入敵境，欲敵人畏，謂我師旅大盛，但多著之，不用此法也。

Drums and horns are instruments used to display the authority of the commanding general. For forces of over 100,000 soldiers, twenty-four large horns and sixty-four drums are assigned; for forces of over 50,000, sixteen large horns and forty-two drums; for forces of over 30,000, eight large horns and twenty-four drums; and for forces of over 10,000, six large horns and fourteen drums. If the army is deep within enemy territory and wishes to instill fear in the enemy, making them believe the army is extremely powerful, then drums and horns should be used extensively, without strictly adhering to the above quotas.

動鼓角之時，日沒前二刻先吹小角，次吹大角，一會十六聲，三會計四十八聲，為一曲畢。暮擊鼓，三會間，第一會五十六聲六疊一間。三間畢，吹大角一十六聲，引第二會鼓五十六聲六疊一間。三間畢，發鉦一百五十聲畢，軍門掣鎖，諸將各按部靜，吏士無敢喧嘩，傳刁斗，報更漏，謹巡警。

The procedure for sounding the gongs and horns is as follows: two hours before sunset, first blow the small horn, then the large horn. After a while, blow sixteen sounds, and after three such periods, a total of forty-eight sounds, completing one piece. At dusk, beat the drum in three periods: the first period consists of fifty-six sounds, with each six beats as a pause; after three pauses, blow the large horn sixteen times to signal the second drum period, which also consists of fifty-six sounds with six beats as a pause; after three pauses again, sound the gong one hundred and fifty times. When the gong stops, the camp gates are locked, and the officers and soldiers are ordered to quiet down according to their respective units, no soldiers are allowed to make noise. Afterwards, the signal drum is passed on, and the time for the night watch is reported, with strict night patrols and vigilance.

晚起角在四更二點，吹小角畢〈一作吹〉，四更三點過吹大角，引第一會鼓四十五聲六疊一間，三間畢吹〈一作叫〉。四更四點過吹大角，引第二會鼓四十五聲六疊一間，三間畢吹〈一作叫〉。四更五點過吹大角，引第三會鼓四十五聲六疊一間，三間畢叫。五更一點過吹泊，五更四點轉鼓，至天曉一十八轉叫，五更五點過擊鉦一百五十聲。絕聲，擊鼓三百。聲絕，軍門鎖開，大將軍嚴裝坐牙帳之上，引諸將以次朝。

At dawn, the camp signal horn is sounded at the second watch, second hour. First, the small horn is blown completely (「毕」is also interpreted as 「吹」in some editions); after the third watch, third hour, the large horn is blown, initiating the first set of drumbeats, forty-five beats, with six repetitions and one pause between each. After three pauses, the horn is blown again (「吹」is also interpreted as 「叫」, meaning to call out). After the fourth watch, fourth hour, the large horn is blown again, initiating the second set of drumbeats, forty-five beats, with six repetitions and one pause between each. After three pauses, the horn is blown again. After the fifth watch, fifth hour, the large horn is blown again, initiating the third set of drumbeats, forty-five beats, with six repetitions and one pause between each. After three pauses, a call is made. After the first watch, first hour, the signal 「泊」is sounded to conclude. Starting from the fourth watch, fourth hour, the drum is turned, and by the time it is light, it is turned eighteen times with calls. After the fifth watch, fifth hour, a hundred and fifty beats of the gong are sounded. When the gong sound stops, the drum is struck three hundred times. When the drumming stops, the gate is unlocked, and the general-in-chief, fully dressed in military uniform, sits in the headquarters tent, guiding the officers to enter one by one in order.

木櫃一枚，八角，高二尺四寸，闊二尺三寸。雜色，裝畫金銅環紉及蓋水匱三片，共闊二尺四寸，厚一寸五分，布黑漆。貯水生銅釒瞿一口，闊一尺九寸，深一尺五寸，重七十斤。金銅引水龍一條，長二尺六寸。前腳踏虛雲朵一枝，重二十斤。龍腹中熟銅飲水渴烏一條，內空長四尺八寸，圍一寸五分。

The components of the water clock used in the military are as follows: one wooden cabinet shaped like an octagon, two feet four inches high, two feet three inches wide, entirely painted with various colors and decorated with gilded bronze rings; three wooden boards covering the water tank, combined width two feet four inches, thickness one foot five inches, all painted black. One large vessel made of raw copper, shaped like a hoe, used for storing water, with a width of one foot nine inches, depth of one foot five inches, and a weight of seventy jin. One gilded bronze dragon for channeling water, measuring two feet six inches in length; the dragon's front foot is placed on a floating cloud, which weighs twenty jin. Inside the dragon's abdomen is a hollow copper tube called "ke wu" (thirsty crow), four feet eight inches long, with a circumference of one foot five inches—the water flows down from a higher place through this tube by siphon action.

力士柱二枚，各長六尺，圍一尺二寸五分。並腳下卷荷坐水離獅子四個裝褫盡，力士柱頭鍍金寶珠二枚。及鐵涉一鬆〈一作枚〉，闊二寸五分，長三尺六寸。金銅釘鉸水秤一梁，身長五尺六寸，徑一寸五分。金銅環連鎖，長一尺四寸。金銅象錘一枚，連鎖九寸，共重七斤半〈一作平〉。

Two pillars of the forceful warrior shape, each six feet long and with a circumference of one foot two inches and five parts; at the base of each pillar are scroll lotus supports and four water-lion figures, all fully decorated; on top of each pillar is a single gilded golden pearl, making a total of two pearls. There is also one iron footplate, (「松」is in one edition 「枚」), two and a half inches wide and three feet six inches long. A horizontal beam of gilded bronze with a gilded bronze hook, one beam, five feet six inches long and one inch five parts in diameter. A chain connected by gilded bronze rings, one foot four inches long. A gilded bronze cast scale weight in the shape of an elephant, one with the chain, nine inches long, weighing seven and a half jin (「半」is in one edition 「平」).

準桿一條，長六尺，竿身八楞，圍八寸五分。向本上雕一隻腳踏蓮花坐，向下卷雲座。金銅環紉，及曲尺金銅工正一枚，長一尺五寸。熟銅鍍金壺一枚，面闊一尺一寸，深七尺。金銅連鎖三條，各長二尺二寸。及連金銅小蓋一枚，闊三寸五分，共重一十四斤四兩。銅觜一枚，重十八銖。大鼓一面，闊一尺一寸，深七寸。蟠龍繞腔彩畫鉦一面，厚四分。銅水斗一枚，平準竿一條。皆以約漏刻數之。

A calibration rod of six feet in length, with an octagonal cross-section and a circumference of eight inches and five parts; the top of the rod is carved with a seated figure on a lotus pedestal, and the bottom is a cloud-scroll shaped base. It is accompanied by a gilded bronze ring handle, and a gilded bronze caliper of the form of a square ruler, one foot five inches long. A bronze water clock with gilded surface, one foot one inch wide at the mouth and seven feet deep. Three gilded bronze chains, each two feet two inches long; a gilded bronze small cover for the water clock, three inches five parts wide, weighing fourteen jin and four liang. A bronze spout, weighing eighteen zhu. A large drum, with a drum face of one foot one inch wide and a drum body seven inches deep. A bell with a painted dragon winding around its body, four parts thick. A bronze water container and a level rod. All these instruments are used for measuring and verifying the time indicated by the water clock and clepsydra.

每時有八刻十二分，一刻六十分，一日二十時，合一百刻。冬至前三日改第一箭，晝四十刻〈日出辰時一刻〉，夜六十刻〈日入申時八刻〉，每更一十二刻，每點二刻二十四分。後三日改第二箭，晝四十一刻〈日出辰時半刻〉，夜五十九刻〈日入酉時半刻〉，每更一十一刻四十八分，每點二刻二十二分。

The floating arrow in the water clock is changed according to the solar terms, with a total of twenty arrows used throughout the year, which is called "transmitting the arrow." The method of measuring time is as follows: each hour consists of eight parts and twelve minutes, each part is sixty minutes, and a day and night consists of twelve hours (the original text says "twenty hours," which is likely a mistake for "twelve hours"), totaling one hundred parts. Three days before the winter solstice, the first arrow is used: daylight is forty parts (sunrise at the first part of the third hour), and nighttime is sixty parts (sunset at the eighth part of the seventh hour), each watch is twelve parts, and each moment is two parts and twenty-four minutes. Three days after the winter solstice, the second arrow is used: daylight is forty-one parts (sunrise at the half part of the third hour), and nighttime is fifty-nine parts (sunset at the half part of the eighth hour), each watch is eleven parts and forty-eight minutes, and each moment is two parts and twenty-two minutes.

小寒初日改第三箭，晝四十二刻〈日出卯時八刻〉，夜五十八刻〈日入酉時一刻〉，每更一十一刻三十六分，每點二刻一十八〈一作九〉分。後九日改第四箭，晝四十三刻〈日出卯時七刻半〉，夜五十七刻〈日入酉時一刻半〉，每更一十一刻二十四分，每點二刻一十六分。大寒後三日改第五箭，晝四十四刻〈日出卯時七刻〉，夜五十六刻〈日入酉時二刻〉，每更一十一刻一十二分，每點二刻一十四分。

On the day before Xiaohan, the third arrow is used: daylight lasts forty-two parts (sunrise at the eighth part of the卯 hour), and night lasts fifty-eight parts (sunset at the first part of the酉 hour). Each watch lasts eleven parts and thirty-six fractions, and each point lasts two parts and eighteen fractions (the term 'eighteen' in some editions reads 'nineteen'). On the ninth day after that, the fourth arrow is used: daylight lasts forty-three parts (sunrise at the seventh and a half parts of the卯 hour), and night lasts fifty-seven parts (sunset at the first and a half parts of the酉 hour). Each watch lasts eleven parts and twenty-four fractions, and each point lasts two parts and sixteen fractions. On the third day after Dahan, the fifth arrow is used: daylight lasts forty-four parts (sunrise at the seventh part of the卯 hour), and night lasts fifty-six parts (sunset at the second part of the酉 hour). Each watch lasts eleven parts and twelve fractions, and each point lasts two parts and fourteen fractions. From the day of Winter Solstice onwards, each time a new arrow is used, the daylight decreases by one part and the night decreases by one part, while the duration of each watch and each point also shortens accordingly.

立春前三日改第六箭，晝四十五刻〈日出卯時六刻半〉，夜五十五刻〈日入酉時二刻半〉，每更一十一刻，每點二刻一十二分。後六十日改第七箭，晝四十六刻〈日出卯時六刻〉，夜五十四刻〈日入酉時三刻〉，每更一十刻四十八分，每點二刻九發。雨水初日改第八箭，晝四十七刻〈日出卯時五刻半〉，夜五十三刻〈日入酉時三刻半〉，每更一十刻三十六分，每點二刻七分。

Three days before the Beginning of Spring, the sixth arrow is used: daylight is forty-five parts (sunrise occurs at six and a half parts of the卯 hour), and night is fifty-five parts (sunset occurs at two and a half parts of the酉 hour). Each watch is eleven parts, and each point is two parts and twelve fractions. On the sixth day after this, the seventh arrow is used (the original text says 'sixty days,' which does not match the progressive numbers, so it should be 'six days'): daylight is forty-six parts (sunrise occurs at six parts of the卯 hour), and night is fifty-four parts (sunset occurs at three parts of the酉 hour). Each watch is ten parts and forty-eight fractions, and each point is two parts and nine fractions (the original text says 'fraction' but here it is '发'). On the first day of Rain Water, the eighth arrow is used: daylight is forty-seven parts (sunrise occurs at five and a half parts of the卯 hour), and night is fifty-three parts (sunset occurs at three and a half parts of the酉 hour). Each watch is ten parts and thirty-six fractions, and each point is two parts and seven fractions.

後第九日改第九箭，晝四十八刻〈日出卯時五刻〉，夜五十二刻〈日入酉時四刻〉，每更一十刻二十四分，每點二刻四分。驚蟄後三日改第十箭，晝四十九刻〈日出卯時四刻半〉，夜五十一刻〈日入酉時四刻半〉，每更一十刻十分，每點二刻二分。春分前三日改第十一箭，晝五十刻〈日出卯時四刻〉，夜五十刻〈日入酉時五刻〉，每更一十刻，每點二刻。

On the ninth day after this, the ninth arrow is used: daylight is forty-eight parts (sunrise at the fourth and a half moment of the卯 hour), and night is fifty-two parts (sunset at the fourth moment of the酉 hour). Each watch is ten parts and twenty-four fractions, and each moment is two parts and four fractions. Three days after the Awakening of Insects, the tenth arrow is used: daylight is forty-nine parts (sunrise at the fourth moment of the卯 hour), and night is fifty-one parts (sunset at the fourth moment of the酉 hour). Each watch is ten parts and ten fractions (treated as ten parts and twelve fractions), and each moment is two parts and two fractions. Three days before the Vernal Equinox, the eleventh arrow is used: on this day, day and night are equal, with daylight fifty parts (sunrise at the fourth moment of the卯 hour) and night also fifty parts (sunset at the fifth moment of the酉 hour). Each watch is exactly ten parts, and each moment is exactly two parts.

後六日改第十二箭，晝五十一刻〈日出卯時三刻半〉，夜四十九刻〈日入酉時五刻半〉，每更九刻四十八分，每點一刻五十七分。清明初日改第十三箭，晝五十二刻〈日出卯時三刻〉，夜四十八刻〈日入酉時六刻〉，每更九刻三十六分，每點一刻五十五分。後九日改第十四箭，晝五十三刻〈日出卯時二刻半〉，夜四十七刻〈日入酉時六刻半〉，每更九刻二十四分，每點一刻五十二分。

On the sixth day after this, the twelfth arrow is used: daylight is fifty-one parts (sunrise at the third and a half moment of the卯 hour), and night is forty-nine parts (sunset at the fifth and a half moment of the酉 hour). Each watch lasts nine parts and forty-eight fractions, and each moment lasts one part and fifty-seven fractions. On the day before Qingming, the thirteenth arrow is used: daylight is fifty-two parts (sunrise at the third moment of the卯 hour), and night is forty-eight parts (sunset at the sixth moment of the酉 hour). Each watch lasts nine parts and thirty-six fractions, and each moment lasts one part and fifty-five fractions. On the ninth day after this, the fourteenth arrow is used: daylight is fifty-three parts (sunrise at the second and a half moment of the卯 hour), and night is forty-seven parts (sunset at the sixth and a half moment of the酉 hour). Each watch lasts nine parts and twenty-four fractions, and each moment lasts one part and fifty-two fractions. After Chunsan, daylight becomes longer and night shorter, so the duration of each watch and each moment continues to decrease.

穀雨後三日改第十五箭，晝五十四刻〈日出卯時二刻〉，夜四十六刻〈日入酉時七刻〉，每更九刻一十二分，每點一刻五十分。立夏前三日改第十六箭，晝五十五刻〈日出卯時一刻半〉，夜四十五刻〈日入酉時七刻半〉，每更九刻，每點一刻四十八分。後六日改第十七箭，晝五十六刻〈日出卯時一刻〉，夜四十四刻〈日入酉時八刻〉，每更八刻四十八分，每點一刻四十五分。

Three days after Grain Rain, the fifteenth arrow is used: daylight is fifty-four parts (sunrise at the second part of the卯 hour), and night is forty-six parts (sunset at the seventh part of the酉 hour). Each watch is nine parts and twelve fractions, and each point is one part and fifty fractions. Three days before the Beginning of Summer, the sixteenth arrow is used: daylight is fifty-five parts (sunrise at the first and a half part of the卯 hour), and night is forty-five parts (sunset at the seventh and a half part of the酉 hour). Each watch is nine whole parts, and each point is one part and forty-eight fractions. On the sixth day after that, the seventeenth arrow is used: daylight is fifty-six parts (sunrise at the first part of the卯 hour), and night is forty-four parts (sunset at the eighth part of the酉 hour). Each watch is eight parts and forty-eight fractions, and each point is one part and forty-five fractions. A watch is one fifth of the night, and a watch is divided into five points, so as the night becomes shorter, both the watches and the points become shorter.

小滿初日改第十八箭，晝五十七刻〈日出寅時半刻〉，夜四十三刻〈日入戌時半刻〉，每更八刻三十六分，每點一刻四十二分。後九日改第十九箭，晝五十八刻〈日出寅時八刻〉，夜四十二刻〈日入酉時一刻〉，每更八刻二十四分，每點一刻四十分。芒種後三日改第二十箭，晝五十九刻〈日出寅時七刻半〉，夜四十一刻〈日入戌時一刻半〉，每更八刻一十二分，每點一刻三十分。

On the day before Xiaoman, the eighteenth arrow is used: daylight is fifty-seven parts (sunrise occurs at the middle of the寅 hour), and night is forty-three parts (sunset occurs at the middle of the戌 hour). Each watch is eight parts and thirty-six fractions, and each point is one part and forty-two fractions. On the ninth day after that, the nineteenth arrow is used: daylight is fifty-eight parts (sunrise occurs at seven and a half parts of the寅 hour), and night is forty-two parts (sunset occurs at one and a half parts of the戌 hour, the original text says '酉 hour'). Each watch is eight parts and twenty-four fractions, and each point is one part and forty fractions. Three days after Mangzhong, the twentieth arrow is used: daylight is fifty-nine parts (sunrise occurs at seven and a half parts of the寅 hour), and night is forty-one parts (sunset occurs at one and a half parts of the戌 hour). Each watch is eight parts and twelve fractions, and each point is one part and thirty fractions. At this point, the twenty arrows used for increasing daylight since the winter solstice are completed.

夏至前三日改第一箭，晝六十刻〈日出寅時七刻〉，夜四十刻〈日入戌時二刻〉，每更八刻，每點一刻三十六分。後六日改第二箭，晝五十九刻〈日出寅時七刻半〉，夜四十一刻〈日入戌時一刻半〉，每更八刻一十二分，每點一刻三十八分。小暑初日改第三箭，晝五十八刻〈日出寅時八刻〉，夜四十二刻〈日入戌時一刻〉，每更八刻二十四分，每點一刻四十分。

Three days before the Summer Solstice, a new cycle begins, and the first arrow is used: at this time, the day is longest, with sixty units of daylight (sunrise at seven and a half units of the seventh hour of the zodiac), and forty units of darkness (sunset at one and a half units of the eleventh hour of the zodiac). Each watch is exactly eight units, and each point and moment is thirty-six parts. On the sixth day after that, the second arrow is used: daylight is fifty-nine units (sunrise at seven and a half units of the seventh hour of the zodiac), and darkness is forty-one units (sunset at one and a half units of the eleventh hour of the zodiac). Each watch is eight units and twelve parts, and each point and moment is thirty-eight parts. On the day before the Beginning of Heat, the third arrow is used: daylight is fifty-eight units (sunrise at eight units of the seventh hour of the zodiac), and darkness is forty-two units (sunset at one unit of the eleventh hour of the zodiac). Each watch is eight units and twenty-four parts, and each point and moment is forty parts.

後九日改第四箭，晝五十七刻〈日出卯時半刻〉，夜四十三刻〈日入戌時半刻〉，每更八刻三十六分，每點一刻四十三分。大暑後三日改第五箭，晝五十六刻〈日出卯時一刻〉，夜四十四刻〈日入酉時八刻〉，每更八刻四十八分，每點一刻四十五分。立秋前三日改第六箭，晝五十五刻〈日出卯時一刻半〉，夜四十五刻〈日入酉時七刻半〉，每更九刻，每點一刻四十八分。

On the ninth day after this, the fourth arrow is used: daylight is fifty-seven parts (sunrise occurs at the middle of the卯 hour), and night is forty-three parts (sunset occurs at the middle of the戌 hour). Each watch lasts eight parts and thirty-six fractions, and each point lasts one part and forty-three fractions. Three days after the Dog Day (大暑), the fifth arrow is used: daylight is fifty-six parts (sunrise occurs at the first fraction of the卯 hour), and night is forty-four parts (sunset occurs at eight parts of the酉 hour). Each watch lasts eight parts and forty-eight fractions, and each point lasts one part and forty-five fractions. Three days before the Beginning of Autumn (立秋), the sixth arrow is used: daylight is fifty-five parts (sunrise occurs at one and a half fractions of the卯 hour), and night is forty-five parts (sunset occurs at seven and a half parts of the酉 hour). Each watch lasts nine parts exactly, and each point lasts one part and forty-eight fractions. After the Summer Solstice, the daylight decreases by one part per arrow, and the night increases by one part per arrow, with the duration of each watch and point also increasing accordingly.

後六日改第七箭，晝五十四刻〈日出卯時二刻〉，夜四十六刻〈日入酉時七刻〉，每更九刻一十二分，每點一刻五十分。處暑初日改第八箭，晝五十三刻〈日出卯時二刻半〉，夜四十七刻〈日入酉時六刻半〉，每更九刻二十四分，每點一刻五十二分。後三日改第九箭，晝五十二刻〈日出卯時三刻〉，夜四十八刻〈日入酉時六刻〉，每更九刻三十六分，每點一刻五十五分。

On the sixth day after this, the seventh arrow is used: daylight lasts fifty-four parts (sun rises at the second and a half moment of the卯 hour), and night lasts forty-six parts (sun sets at the sixth and a half moment of the酉 hour). Each watch lasts nine parts and twelve fractions, and each moment lasts one and a half parts. On the day before 处暑, the eighth arrow is used: daylight lasts fifty-three parts (sun rises at the second and a quarter moment of the卯 hour), and night lasts forty-seven parts (sun sets at the sixth and a quarter moment of the酉 hour). Each watch lasts nine parts and twenty-four fractions, and each moment lasts one and a twelfth parts. On the third day after this, the ninth arrow is used: daylight lasts fifty-two parts (sun rises at the third moment of the卯 hour), and night lasts forty-eight parts (sun sets at the sixth moment of the酉 hour). Each watch lasts nine parts and thirty-six fractions, and each moment lasts one and a fifth parts. At this time, the heat is gradually retreating, and the night duration has risen to forty-eight parts, nearly equal to the daylight duration.

白露後三日改第十箭，晝五十一刻〈日出卯時三刻半〉，夜四十九刻〈日入酉時五刻半〉，每更九刻四十八分，每點一刻五十七分。秋分前三日改第十一箭，晝五十刻〈日出卯時四刻〉，夜五十刻〈日入酉時五刻〉，每更十刻，每點二刻。後六日改第十二箭，晝四十九刻〈日出卯時四刻半〉，夜五十一刻〈日入酉時四刻半〉，每更十刻十二分，每點二刻二分。

Three days after White Dew, the tenth arrow is used: during the day there are fifty-one parts (sunrise occurs at three and a half parts of the卯 hour), and at night there are forty-nine parts (sunset occurs at five and a half parts of the酉 hour). Each watch is nine parts and forty-eight fractions, and each point is one part and fifty-seven fractions. Three days before Autumn Equinox, the eleventh arrow is used: at this time day and night are once again evenly divided, with fifty parts during the day (sunrise occurs at four parts of the卯 hour) and fifty parts at night (sunset occurs at five parts of the酉 hour). Each watch is exactly ten parts, and each point is exactly two parts. Six days after that, the twelfth arrow is used: during the day there are forty-nine parts (sunrise occurs at four and a half parts of the卯 hour), and at night there are fifty-one parts (sunset occurs at four and a half parts of the酉 hour). Each watch is ten parts and twelve fractions, and each point is two parts and two fractions.

寒露初日改第十三箭，晝四十八刻〈日出卯時五刻〉，夜五十二刻〈日入酉時四刻〉，每更一十刻二十四分，每點二刻四分。後九日改第十四箭，晝四十七刻〈日出卯時五刻半〉，夜五十三刻〈日入酉時三刻半〉，每更一十刻三十六分，每點二刻七分。霜降後三日改第十五箭，晝四十六刻〈日出卯時六刻〉，夜五十四刻〈日入酉時三刻〉，每更一十刻四十八分，每點二刻九分。

On the day before the Cold Dew, the thirteenth arrow is used: daylight is forty-eight parts (sunrise at five and a half moments of the卯 hour), and night is fifty-two parts (sunset at three and a half moments of the酉 hour). Each watch is ten parts and twenty-four fractions, and each point is two parts and four fractions. On the ninth day after that, the fourteenth arrow is used: daylight is forty-seven parts (sunrise at five and a half moments of the卯 hour), and night is fifty-three parts (sunset at three and a half moments of the酉 hour). Each watch is ten parts and thirty-six fractions, and each point is two parts and seven fractions. Three days after the Frost's Descent, the fifteenth arrow is used: daylight is forty-six parts (sunrise at six moments of the卯 hour), and night is fifty-four parts (sunset at three moments of the酉 hour). Each watch is ten parts and forty-eight fractions, and each point is two parts and nine fractions. After the Autumn Equinox, the night is longer than the day, and the duration of each watch and point gradually increases with each arrow.

立冬前三日改第十六箭，晝四十五刻〈日出卯時六刻半〉，夜五十五刻〈日入酉時二刻半〉，每更一十一刻，每點二刻一十二分。後六日改第十七箭，晝四十四刻〈日出卯時七刻〉，夜五十六刻〈日入酉時二刻〉，每更一十一刻一十二分，每點二刻一十四分。小雪初日改第十八箭，晝四十三刻〈日出卯時七刻半〉，夜五十七刻〈日入酉時一刻半〉，每更一十一刻二十四分，每點二刻一十六分。

Three days before the Beginning of Winter, the sixteenth arrow is used: daylight lasts forty-five parts (sunrise occurs at six and a half parts of the卯 hour), and night lasts fifty-five parts (sunset occurs at two and a half parts of the酉 hour). Each watch lasts eleven parts, and each point lasts two parts twelve fractions. On the sixth day after this, the seventeenth arrow is used: daylight lasts forty-four parts (sunrise occurs at seven parts of the卯 hour), and night lasts fifty-six parts (sunset occurs at two parts of the酉 hour). Each watch lasts eleven parts twelve fractions, and each point lasts two parts fourteen fractions. On the day before the First Frost, the eighteenth arrow is used: daylight lasts forty-three parts (sunrise occurs at seven and a half parts of the卯 hour), and night lasts fifty-seven parts (sunset occurs at one and a half parts of the酉 hour). Each watch lasts eleven parts twenty-four fractions, and each point lasts two parts sixteen fractions. After the winter begins, the length of night increases, and the shifts for night watch and patrol also extend.

後九日改第十九箭，晝四十二刻〈日出卯時八刻〉，夜五十八刻〈日入酉時一刻〉，每更一十一刻五十六分，每點二刻一十八分。大雪三日改第二十箭，晝四十一刻〈日出辰時半刻〉，夜五十九刻〈日入酉時半刻〉，每更一十一刻四十八分，每點二刻二十一分。

After nine days, the nineteenth arrow is used: daylight is forty-two parts (sunrise at eight parts of the卯 hour), night is fifty-eight parts (sunset at one part of the酉 hour), each watch is eleven parts and fifty-six parts (treated as thirty-six parts), each point is two parts and eighteen parts. Three days after the heavy snow, the twentieth arrow is used: daylight is forty-one parts (sunrise at half a part of the辰 hour), night is fifty-nine parts (sunset at half a part of the酉 hour), each watch is eleven parts and forty-eight parts, each point is two parts and twenty-one parts. By this time, the twenty arrows used for the gradually lengthening night have been exhausted, and then it returns to the first arrow at the winter solstice, continuing in a cycle.

先定南北使正，樹八尺表竿為勾，臥一丈四尺為股。中節氣，日中視影之尺寸，若與歷合則吉，不合則凶。冬至十一月中氣，律中黃鐘，管長九寸徑三分，影長一丈三尺。小寒十二月節，影長一丈二尺四寸三分。大寒十二月中氣，律中大呂，管長八寸三分，影長一丈一尺二寸。立春正月節，影長九尺八寸。

The method of measuring shadows involves first determining the north-south direction, then setting up a vertical pole eight feet high as the 'gou' and laying out a measuring scale fourteen feet long on the ground as the 'gu'. On the day of the intersection of the solar terms, at noon, observe the length of the shadow cast by the pole. If it matches the calculation from the calendar, it is considered auspicious; if not, it is inauspicious (indicating an error in the calendar or a change in the weather). On the winter solstice, which is the middle solar term of the eleventh month, the pitch pipe corresponds to Huangzhong, the length of the pitch pipe is nine inches and the diameter is three inches. On this day, the shadow length is thirteen feet. On Xiaohan, the solar term of the twelfth month, the shadow length is twelve feet four inches and three parts. On Dahan, the middle solar term of the twelfth month, the pitch pipe corresponds to Daliu, the length of the pitch pipe is eight inches and three parts, and the shadow length is eleven feet two inches. On Lichun, the solar term of the first month, the shadow length is nine feet eight inches.

雨水正月中氣，律中大蔟，管長八寸，影長八尺一寸七分。驚蟄二月節，影長六尺六寸七分。春分二月中氣，律中夾鐘，管長七寸四分，影長五尺三寸七分。清明三月節，影長四尺二寸五分。穀雨三月中氣，律中姑洗，管長七寸一分，影長三尺二寸六分。

Rainwater is the middle solar term of the first lunar month, corresponding to the scale of Ta Zu, with the length of the law tube being eight inches and the shadow length eight feet one inch and seven parts. Awakening of Insects is the solar term of the second lunar month, with the shadow length six feet six inches and seven parts. Spring Equinox is the middle solar term of the second lunar month, corresponding to the scale of Jia Zhong, with the length of the law tube seven inches and four parts, and the shadow length five feet three inches and seven parts. Clear and Bright is the solar term of the third lunar month, with the shadow length four feet two inches and five parts. Grain Rain is the middle solar term of the third lunar month, corresponding to the scale of Gu Xi, with the length of the law tube seven inches and one part, and the shadow length three feet two inches and six parts. The length of the shadow gradually shortens after the winter solstice, which is exactly the verification of the sun's movement north and south.

立夏四月節，影長二尺五寸三分。小滿四月中氣，律中仲呂，管長六寸五分，影長一尺九寸九分。芒種五月節，影長一尺六寸九分。夏至五月中氣，律中蕤賓，管長六寸二分，影長一尺五寸。小暑六月節，影長一尺六寸九分。大暑六月中氣，律中林鐘，管長五寸九分，影長一尺九寸一分〈一作九〉。

The beginning of summer (立夏) is a solar term in the fourth month, with the shadow length being two feet five inches and three parts. The middle term of the fourth month (小满) corresponds to the pitch "Zhonglü," with the bamboo pipe length being six inches and five parts, and the shadow length being one foot nine inches and nine parts. The beginning of the fifth month (芒种) has a shadow length of one foot six inches and nine parts. The middle term of the fifth month (夏至) corresponds to the pitch "Rui Bin," with the bamboo pipe length being six inches and two parts, and the shadow length being one foot five inches—this is the day with the shortest shadow of the year. The beginning of the sixth month (小暑) has a shadow length of one foot six inches and nine parts. The middle term of the sixth month (大暑) corresponds to the pitch "Lin Zhong," with the bamboo pipe length being five inches and nine parts, and the shadow length being one foot nine inches and one part (the last character is sometimes written as "jiu" in some editions). After the summer solstice, the shadow gradually becomes longer again.

立秋七月節，影長二尺五寸三分。處暑七月中氣，律中夷則，管長五寸六分，影長五尺三寸七分。白露八月節，影長五尺七寸。秋分八月中氣，律中南呂，管長五寸三分，影長六尺二寸三分。寒露九月節，影長六尺〈一作八〉六寸七分。霜降九月中氣，律中無射，管長四寸九分，影長八尺一寸七分。立冬十月節，影長八尺九寸。小雪十月中氣，律中應鐘，管長四寸七分，影長一丈二尺二寸。大雪十一月節，影長一丈二尺四寸三分。

The beginning of autumn is the solar term of the seventh month, with a shadow length of two feet five inches and three parts. The middle term of the seventh month is the heat departure, corresponding to the scale of Yizhe, with a bamboo tube length of five inches and six parts, and a shadow length of five feet three inches and seven parts (this number does not conform to the increasing trend before and after, and there may be an error in transmission). The white dew is the solar term of the eighth month, with a shadow length of five feet seven inches. The middle term of the eighth month is the autumn equinox, corresponding to the scale of Nanlü, with a bamboo tube length of five inches and three parts, and a shadow length of six feet two inches and three parts. The cold dew is the solar term of the ninth month, with a shadow length of six feet six inches and seven parts (the character 'six' in one edition is written as 'eight'). The frost descent is the middle term of the ninth month, corresponding to the scale of Wuyi, with a bamboo tube length of four inches and nine parts, and a shadow length of eight feet one inch and seven parts. The beginning of winter is the solar term of the tenth month, with a shadow length of eight feet nine inches. The light snow is the middle term of the tenth month, corresponding to the scale of Yingzhong, with a bamboo tube length of four inches and seven parts, and a shadow length of twelve feet two inches. The heavy snow is the solar term of the eleventh month, with a shadow length of twelve feet four inches and three parts.

夫周天三百六十度四分度之一，為十二次，華夷共同，以至十二國王侯之所度。日一日行一度，月一日行十三度，月節遲疾，平行九道，故二十八日行三百六十度，餘日逐日度入朔。一歲十二月行十三周天，與日同。夏至日在井，去極近。冬至日在斗，去極遠。日陽用事，則進北而影短。月陰用事，則退南而影長。測法極遠近以影，而知以定南北也。

The entire celestial sphere consists of 360 degrees and a quarter degree, divided into twelve 'sections' used by both the Central Plains and the four barbarian regions. As a result, the territories of the twelve feudal states are also determined according to these sections. The Sun moves one degree per day and night, while the Moon moves thirteen degrees per day and night. The Moon's movement is sometimes slow and sometimes fast, but on average it follows nine paths, completing 360 degrees in twenty-eight days. The remaining degrees accumulate day by day and meet again at the new moon. In a year with twelve months, the Moon completes thirteen circuits around the sky, matching the Sun's one circuit. At the summer solstice, the Sun is located in the Well mansion, which is closer to the North Pole; at the winter solstice, the Sun is located in the Dipper mansion, which is farther from the North Pole. When yang energy is dominant, the Sun moves north, and the shadow becomes shorter; when yin energy is dominant, the Sun moves south, and the shadow becomes longer. The method of measuring shadows is to determine the distance of the Sun from the North Pole by the length of the shadow, and to use this to determine the correct direction of north and south.

立營之法，按八宮陰陽數置（一作至）之。營居陽卦之上，以九為法（九十步、九百步、九里、九十里，量人數加之）；陰卦之上，以六為法（如九之法）。營門向陽以受生氣，不飲死水，不處死地（死地，丘墓間也），不居地柱（地柱者，四下中之高也），不居地獄（地獄者，四高中之下也），不居天灶（天灶者，谷口也），不居龍首（龍首者，山之端也）。

The method of setting up a camp is based on the yin and yang numbers of the Eight Trigrams and the Nine Palaces. If the camp is located in the direction of a yang trigram, the measurement should be based on nine as the base number (such as ninety steps, nine hundred steps, nine li, or ninety li, increasing according to the number of people). If the camp is located in the direction of a yin trigram, the measurement should be based on six as the base number (the calculation method is the same as when using nine). The camp gate should face the yang direction to receive the vital energy. Do not drink stagnant water, do not camp in the dead land (the area between tombs and burial mounds), do not occupy the place called the earth pillar (a place where the surrounding area is low and the center is high), do not occupy the place called the hell (a place where the surrounding area is high and the center is low), do not occupy the place called the heavenly stove (the outlet of a valley), and do not occupy the place called the dragon's head (the topmost peak of a mountain range).

大將軍居九天之上，頓泊玉帳（九天，青龍也。玉帳者，進前之三辰也。假令正月，當居巳地是也）。已下類此推之。如隨六甲所居，則將軍居青龍，旗鼓居蓬星，士卒居明堂，伏兵居大陰，軍門居天門，小將居地戶，斬殺居天獄，軍糧居天牢，治罪居天庭，軍器居華蓋。此所謂立營居天地也。

The general should be stationed at the position of "Jiu Tian" (Nine Heavens), setting up the "Jade Tent" (Jiu Tian corresponds to the position of the Azure Dragon; the Jade Tent is three branches ahead from the original position. For example, in the first month, the general should be stationed at the position of Si). The rest of the months follow the same principle. If we follow the positions governed by the Six Jia deities, then: the main general should be stationed at the Azure Dragon position, the flag and drum should be set at the Peng Star position, the soldiers should be stationed at the Bright Hall position, the hidden troops should be concealed at the Wealth Star and Mother Star position, the military gate should be opened at the Heaven Gate position, the deputy general should be stationed at the Earth Gate position, executions and killings should take place at the Heaven Prison position, military provisions should be stored at the Heavenly Prison position, inquiries and judgments should be conducted at the Heaven Court position, and military equipment should be stored at the Huagai position (Huagai refers to the position indicated by the star name, not the meaning of a luxurious umbrella). This is what is called establishing the camp according to the directions of heaven and earth.

甲為青龍大將住，出呼門戶解領行，門神名號徐儀直，戶神孫齊甲子神，乙下蓬星鼓角過，丙下明堂士卒亨，丁下大陰伏兵利，戊下天門師入行，己下神戶小將位，齊眾斬斷天獄庚，治罪判斷天庭卒，囚繫糧儲天牢壬，癸下天倉安庫藏，又為華蓋敵避兵。

This is a mnemonic for remembering the directions associated with the Six Jia (Heavenly Stems). Each line can be interpreted as follows: The direction of Jia belongs to the Azure Dragon, where the general is stationed; by calling upon the door gods and household gods, one can dispel misfortune and ensure smooth military operations. The door god is named Xu Yizhi, and the household god is named Sun Qi, both being the deities presiding over the Jiazi day. The direction of Yi belongs to the Peng star, with banners and drums passing through here; the direction of Bing belongs to the Bright Hall, where soldiers encamp and things go smoothly; the direction of Ding belongs to the Wealth Star and Mother Star, making it most advantageous to hide troops here; the direction of Wu belongs to the Heaven Gate, through which the main army advances; the direction of Ji belongs to the Earth Gate (Household Gate), where the deputy general is stationed; the direction of Geng belongs to the Heavenly Prison, where the troops are disciplined, and executions take place; the direction of Xin belongs to the Heavenly Court, where accusations are heard and judgments are made; the direction of Ren belongs to the Heavenly Prison, where prisoners are detained and grain is stored; the direction of Gui belongs to the Heavenly Granary, where the treasury is stored, and it is also the position of Huagai, enabling enemies to avoid our forces.

（圖缺）

The original text here included a diagram of the Six Starting Points (Liù Jiǎ) directions, but the diagram is now lost.

（圖缺）

(There is another diagram attached here in the original book, but it has also been lost.)